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Posted By Topic: Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim -- page: 1 2

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abdul.azeem
30-03-2008 @ 2:16 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Dead Don't Hear & Reciting Quraan At The Grave is Bidah


From the insinuation of the hashawiyyah of our times is to quote Ibn al-Qayyim rahimahullah ONLY from Kitab-ar-Ruh, in order to decieve common people that they are his followers.

Neverthless the crux of my glare unsuspectingly implicates that this trait is inherited by these muraabithoon from their own deobandee-soofee-asharee dogma!!


Ibn al-Qayyim rahimahullaah said in his most exemplary book of Usool:




If from the specified terms & conditions of bequeth by the deceased is to recite the Qur'aan upon his(dead one's) grave then that which is obligatory first and foremost is to rather recite the Qur'aan in the mosque (an not at his grave even if the deceased has specified as such in his will) and it is more beloved to Allaah and His Messenger and it will also benefit the deceased. It is not befitting to leave what is most beneficial(to the dead) and most beloved deed to Allaah and adopt that which is in opposition to it.



And some of them have concocted a grave fissiparous reasoning that one of the objectives of reciting the Qur'aan at the grave is that the dead inside his grave shall be able to hear the recital of the Qur'aan and this is utterly wrong.


quote:


Because hearing the Qur'aan and benefitting is restricted to one's life as it is a voluntary, facultative deed and with the death this choice of performing actions and deeds is cut off.....


End of Ibn al-Qayyim's words....

[Source - I'laam Volume 4 page 500-501]

Watch the footnotes where Mashoor Hasan aal-Salmaan hafidhahullah said that Ibn al-Qayyim infact changed his position about recital of the Qur'aan over the dead and restricted every other good deeds performed in order to benefit the dead to the TEXTS (Qur'aan & Sunnah). This is from the greatest of the proofs that Kitab-ar-Ruh was written way before I'laam and Ibn al-Qayyim changed his position alhamdulillaah.

Alhamdulillaah! Sheer victory for the Salafees!

What you soofees should also bluetooth into your hearts is the fact that Ibn al-Qayyim DOES NOT BELIEVE that the DEAD HEAR INSIDE THE GRAVE!!!! These are the decisive words of Ibn al-Qayyim rahimahullaah. Soofeeyah are truly beguiled.

Shame on Sarfraaz Safdar Khan, the scion of the deoband who wrote two books, the former being Simaa-ul-Mawthaa and the latter being Taskeen-as-Sudoor rebutting Shifaa-us-Sudoor & Nidaa-e-Haq and astonishingly both contain extreme deception. On page 159 of the first book he quotes from Kitab-ar-Ruh, page 4, and concludes that this is the aqeedah of Ibn al-Qayyim that dead hear inside their graves. Al-Albaanee
rahimahullaah (see post above) refuted this claim in Aayaathul Bayyinaath from a different perspective and Insha Allaah I will provide the details of this decisive radd based on which Ibn al-Qayyim fought Jahmiyyah and Mu'atthilah not to mention Mu'tazila and Kullaabiyyah but how is it befitting for a man like Sarfraaz Safdar to restrict his research JUST AROUND KITAB-AR-RUH??

He then mentions on page 205 and quotes from Kitab-ar-Ruh, page 4, the isthidhlaal of Ibn al-Qayyim based on the hadeeth reported on the authority of Ibn Abbas radhiAllaahu anhu. And I will quote the status of this narration in detail.

There are two types of Muhaqqiq. One is a person who performs thahqeeq while the other type of muhaqqiq is the one who smokes huqqah (waterpipe/cheecha/nagrile). I believe this Sarfraaz Safdar Khan is the latter type. For how on earth does he find Kitab-ar-Ruh printed from Hyderabad Deccan while does not look into the other books of Ibn al-Qayyim easily available in Karachi? Urdu Bazar Lahore? At least the urdu
translation?

Had he admitted that his research had been limited, I would not pass such comments but he has been grossly deceptive...laa hawla walaa quwaatha illaah Billaah!


Attached FileIlaam-Grave.jpg (109 Kbytes)

abdul.azeem
30-03-2008 @ 4:15 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          
Claim-1

Attached is the scan from Sima-ul-Mawtaa of Sarfraaz Safdar Khan Deobandee from Pakistan. Printed at Maktaba Safdareeyah, Nazd-Madrassa Nusrathul-Uloom, Gujranwala.

He has compiled 366 pages to defend the claim that dead have the ability to hear in their graves. He has been given the title Shaykh-ul-Hadees!



The scan from page 159, contains a quote from Kitab-ar-Ruh page 4 where the author makes qiyaas based on the hadeeth regarding etiquette of greeting when visiting the graves. Since the greeting for the dead is similar to the greeting of the living, the author derives from it based on qiyaas that the dead hear and recognize the visitors to the graves.

Al-Albaanee has refuted this claim of the author based on the author's own usool upon which he has refuted the jahmiyyah and the mu'atthilah.

What I have quoted above from Ibn al-Qayyim rahimahullaah from I'laamul Muwaqqi'een is a crystal clear recantation, tremendous clarification after which his previous comments (if this attribution of Kitab-ar-Ruh is genuine) are all nullified.


Attached FileSafraz_Khan_159.JPG (148 Kbytes)

abdul.azeem
30-03-2008 @ 4:42 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          
Claim-2

Attached is the scan from Simaa-ul-Mawtaa, page 205 where Sarfraaz Safdar Khan quotes from Kitab-ar-Ruh the narration from  Ibn Abbaas radhiAllaahu anhu. I will mention its inauthenticity from Ibn Rajab and al-Albaanee in due course insha Allaah.

From these quotes, Sarfraaz Safdar makes the following conclusion right on the following page, #160



Sarfraaz Khan said:

"Haafidh Ibn Katheer rahimahullaah and Haafidh Ibn al-Qayyim rahimahullaah were the head of muwaahideen of their times and if they would have slightest of doubt that this matter constitutes shirk or a sabab for shirk (leading to shirk) they would openly, in a clear undettered fashion would pen down warning against it and would not make any excuse of a mas'laha. Not only this affirmation but rather a clear decisive evidences based on reasoning and texts of these two muwahideen (upholders of tawheed) noble ones is to prove that the hearing of the dead is haq and the sheer truth...."

End of quote from Sarfraaz Safdar Khan.

I say, and so it is! Ibn al-Qayyim has refuted it in an undettered fashion. Did not Ibn al-Qayyim clearly refute it in his later book full of thahqeeq that dead do not hear? Not even the recital of the Qur'aan, let alone people flocking at their graves in order to seek the faiz bathinee O Safdar!

How many chapters has ibn al-Qayyim written in refuting those who perform qiyaas? Qiyaas in the issues of fiqh so let alone the matters of aqeedah. Our complain is to Allaah! How on earth a muhaqqiq, shaykh-ul-hadeeth can ignore these irrefutable evidences gushing and pelting upon the deoboos from I'laam. So today I am glad I taught the deoboos that this book is not a book of fiqh! Its a book of Usool Walillaahil-hamd!

I do not have any words left for the muraabits infested in the west, who decorate their web pages with lies and deceptions!!! Refuge of Allaah is sought from lies and deceptions!


abdul.azeem
21-02-2009 @ 6:14 AM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          

Salaf-us-Saalih & Recitation Of Qur'aan At The Graves



The following is mentioned in one of the books of hanafee fiqh. This evidence is used by Sarfaraz Safdar Khan to prove that Ibn Hammam believed that the recitation of the Qur'aan at the grave was permissible And the dead could benefit from it.


وإن قرأ القرآن عند القبور إن نوى بذلك أن يؤنسه صوت القرآن فإنه يقرأ وإن لم يقصد ذلك فالله تعالى يسمع قراءة القرآن حيث كانت كذا في فتاوى قاضي خان

Volume 16 Page 46 Fataawa A'lamgeeri


If any person recites the Qur'aan near the grave with an intention that
the dead (inside the grave) become attentive & affected due to his recitation of the Qur'aan, then he should without doubt do it, and even if he does not intend it then Allah Ta'aala hears the Qur'aan wheresover it is recited.

This is how it has been (reported) in Fataawa Qaadee Khan [ He is Hasan bin Mansoor rahimahullah, a faqeeh from the hanafiyyah]

The objection we have is the fact that Sarfaraz Khan shamelessly quotes from Kitab ar Ruh and ascribes many things to Ibn al-Qayyim rahimahullah ( besides Ibn Taymiyyah, Ibn Katheer & Siddique Hasan) however, he is heedless of what Ibn al-Qayyim has mentioned decisively in other books ~ This is sheer deception!

This can be found in Volume 6,  Page 82; what I mentioned above with regards to recitation of the Qur'aan at the grave and its refutation by Ibn al-Qayyim is in Volume 4. In essence, Ibn al-Qayyim has repeated and elaborated this assertion of his. This is his aqeedah and what has been mentioned in Kitab ar Ruh cannot be taken in isolation when this great Imam has re-iterated his stance, refuted this claim and repeated it in two different volumes of his most famous of works of usool.

Ibn al-Qayyim rahimahullah states that he questioned some from the people of fadhl ( meaning ahl-ul-ilm) to which they agreed ( that the will of reciting the Qur'aan at the grave is not permissible and therefore cannot be implemented); however, they disclosed a doubt that perhaps the one who died had an intention that he would hear the Qur'aan that is recited at his grave (after his death) and obtain benefit from it and barakah ( blessings ) by listening to the recitation of the Qur'aan. Ibn al-Qayyim informs that he responded to them that obtaining benefit by listening to the recitation of the Qur'aan was conditional to his life. And when he is dead, then all his deeds have been cut off. It is well known that hearing the recital of the Qur'aan is one of the best (righteous) actions from the deeds that are righteous; and when his death has cut off all his actions then how could this action have been left out? If there had been such a possibility ( allowance of this deed of reciting the Qur'aan at the grave) , then the Salaf-us-Saaliheen, the Sahabah and the Taabi'een and those who followed them would not have been deprived of this tremendous and marvelous action. They were those who would pounce on every righteous deed and were most greedy of performing the good.
And if there was any khayr ( benefit) in (reciting the Qur'aan at the graves) those who preceded us would have most assuredly acted upon it....

[End of words of Ibn al-Qayyim]



So Sarfaraz Khan is not upon the aqeedah of Ibn al-Qayyim; all he has done in his "366" chapters is mere deception! He should remove Ibn al-Qayyim from his entire work if he reprints this book. [See Simaa wal-Mawtaa, page 243].


abdul.azeem
12-03-2009 @ 12:29 AM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          
How Taqleed Blinds The Author Of Nida e Haq!



The author of Nida e Haq was battered by Sarfaraz Safdar Khan over the issue of dead hearing  the recital of the Qurưan and being affected due to it. Since the author of Nida e Haq is a hanafee muqallid, he could not walk away from what is mentioned in the hanafee books of fiqh.

So he attempted in vain to make taưweel that the dead benefit from the recital of the Qurưan in the same way as that of the two green stems (of shrubs) planted by the Messenger of Allah Sallallahu Alaihi Wa Sallam on the grave of the person who was being punished due to urine and tale carrying. It was just a piece of cake for Sarfaraz to rebuke the author owing to the fact that the fiqh books explicitly indicate the dead hear the voice and get affected due to the voice of the one reciting the Qurưan at the grave.

However, ibn al-Qayyim clearly said as mentioned above that the recital of the Qurưan at the grave is neither proven from the Messenger of Allah sallallahu alaihi wa sallam nor from any of the companions or those who followed them. So this action itself needs an explicit proof due to it being ibaadah then how can you base your argument on an innovation?

So this action cannot be used to prove some kayfiyyah of the ghaib.


Attached FileTaqleed.jpg (638 Kbytes)

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